EGO DEATH & Enlightenment – According to Advaita Vedanta
Summary
TLDRThis script delves into the concept of 'ego death' from the perspective of Advaita Vedanta, contrasting the pleasurable yet temporary state of egolessness with the idea of permanent ego dissolution. It explains that the ego, or ahankara, is the sense of individuality that can lead to suffering when falsely identified with the physical body and mind. The script suggests that true liberation comes not from the destruction of the ego but from enlightenment, which transforms the ego to identify with one's true self—pure consciousness. This transformation prevents suffering without hindering one's ability to function in the world.
Takeaways
- 🌌 The feeling of expansiveness or vastness experienced just before sleep, while listening to music, or during meditation, is due to a temporary loss of ego or individuality.
- 💭 Ego, or ahankara in Sanskrit, is not about self-importance but refers to the sense of 'I-ness' or individuality that arises in the mind.
- 🧘♂️ Ego dissolution can be pleasurable, as it is associated with states of bliss and peace, which is why some seek it through meditation or even hallucinogens.
- 🚫 The permanent loss of ego, or 'ego death,' is not a desirable state as it can lead to a lack of functionality and is often associated with mental disorders like depersonalization.
- 🔍 Advaita Vedanta teaches that the true self is pure consciousness (atma), and the ego is a mental construct that falsely identifies with the physical body and mind.
- 🤔 The root cause of suffering, according to Advaita Vedanta, is false identification with the body and mind, rather than the true self.
- 🔑 Enlightenment in Advaita Vedanta is the realization of one's true nature as pure consciousness, which leads to a transformation of the ego, not its destruction.
- 🌱 The process of self-inquiry and Vedantic contemplation (nididhyasana) is essential for assimilating the discovery of one's true nature and overcoming habitual identification with the body and mind.
- 🌟 An enlightened ego is one that no longer falsely identifies with the body and mind but instead always refers to the true self, leading to a state of freedom from suffering.
- 🧠 The personal identity, formed by an autobiography of memories and experiences, is distinct from the true self and is not the focus of the pronoun 'I' after enlightenment.
Q & A
What is the common feature of expansive experiences like those felt before sleep, while listening to music, or during meditation?
-The common feature is the temporary loss or dissolution of the ego, which is the sense of individuality or being a particular person.
Why do some people seek egolessness through the use of hallucinogens like LSD?
-They seek egolessness because it is a pleasurable and alluring state, and they are willing to accept the risks associated with such substances to experience it.
What is 'ahankara nasha' in the context of Advaita Vedanta?
-'Ahankara nasha' refers to the destruction of the ego, a concept that is praised in some spiritual teachings as a means to achieve a state of egolessness.
How does the ego, or ahankara, differ from other mental activities such as thoughts and emotions?
-The ego, or ahankara, is different because it is almost constantly present throughout the day, unlike thoughts and emotions that come and go, and it is the sense of individuality that persists unless one is deeply absorbed in an activity or in meditation.
What is the role of the ego in organizing the activities of the body and mind?
-The ego is crucial for organizing the activities of the body and mind, as it provides a sense of personal identity and continuity, allowing for intentional actions and interactions with the world.
How does Advaita Vedanta view the relationship between the true self (atma) and the ego (ahankara)?
-Advaita Vedanta views the true self (atma) as pure consciousness, distinct from the ego (ahankara), which is a mental construct that falsely identifies the self with the body and mind, leading to suffering.
What is the process of self-inquiry in Advaita Vedanta, and how does it relate to the discovery of one's true nature?
-The process of self-inquiry in Advaita Vedanta involves deep introspection and contemplation to discover one's true nature as pure consciousness, which is essential for enlightenment and freedom from suffering.
Why is the permanent destruction of the ego not a viable solution to suffering according to the script?
-The permanent destruction of the ego is not viable because the ego is necessary for engaging in intentional activities and maintaining a functional life; without it, one would be unable to perform daily tasks or interact with the world.
What is the difference between an enlightened ego and an unenlightened one in the context of Advaita Vedanta?
-An enlightened ego is one that, after enlightenment, no longer falsely identifies with the body and mind but instead identifies with the true self, pure consciousness. It does not lead to suffering or false identification.
How does the process of assimilation in Advaita Vedanta help in overcoming habitual identification with the body and mind?
-The process of assimilation, through practices like nididhyasana, helps integrate the discovery of one's true nature into the mind and neurons, thereby overcoming habitual identification with the body and mind and leading to a transformed ego.
What is the significance of the 'burnt seed' metaphor in describing an enlightened ego?
-The 'burnt seed' metaphor signifies that an enlightened ego, like a roasted seed that cannot germinate, continues to experience the sense of I-ness but does not develop into false identification or suffering.
Outlines
🌌 The Allure of Egolessness
This paragraph introduces the concept of egolessness and its pleasurable nature. It discusses how the feeling of expansiveness or vastness can be experienced just before sleep, while being deeply absorbed in music, or during meditation. These experiences are linked to a temporary loss of ego, which is described as being surprisingly enjoyable. The paragraph also mentions the risks some individuals take to achieve this state through hallucinogens, despite the potential negative consequences. It raises the question of whether permanent ego loss, or 'ego death,' might be even more desirable, and introduces the concept of 'ahankara nasha' from spiritual practices as a means to achieve this state.
🧠 The Persistent I-Thought
Paragraph 2 delves into the nature of the 'ahankara,' or I-thought, which is the ego's constant presence in the mind. Unlike fleeting thoughts and emotions, the ahankara is a persistent mental object that gives a sense of individuality. It is harder to recognize due to its constancy, and is best understood by its absence during deep absorption or meditation. The paragraph emphasizes that while the ahankara is a mental construct, it is deeply ingrained in our identity and memory, and is physically represented in the neurons of our brain. It also introduces the concept of the true self, 'atma,' which is pure consciousness, distinct from the ego and the personal identity that the ahankara creates.
🔍 False Identification and Suffering
The third paragraph explores how the ahankara leads to false identification with the physical body and personal identity, which is considered the root cause of suffering according to Advaita Vedanta. It explains that when we identify with our body, we experience pain and suffering as our own, even though we are actually the conscious observer of these sensations. The paragraph suggests that by recognizing our true nature as pure consciousness, we can separate ourselves from the suffering associated with the body and mind. It also introduces the concept of self-inquiry and the transformative journey towards enlightenment, which can lead to a liberation from suffering.
🌱 The Transformation of Ego Through Enlightenment
Paragraph 4 discusses the process of assimilation in Advaita Vedanta, which is necessary to integrate the discovery of one's true nature into one's being. It acknowledges the habitual nature of the mind and the tendency of the ahankara to revert to its association with the body and personal identity. The paragraph explains that through the practice of Vedantic contemplation, one can overcome this habitual identification and achieve a state where the ahankara is permanently associated with pure consciousness, leading to a state of being untouched by suffering. It also addresses the misconception of ego death as a solution to suffering, emphasizing that the ego is necessary for intentional activity and that enlightenment does not entail the destruction of the ego but rather its transformation.
🌟 The Enlightened Ego
The final paragraph clarifies that the solution to suffering is not the permanent loss of the ego but the removal of false identification with the body and mind. It explains that enlightenment transforms the ego so that it always refers to the true self, atma, rather than the physical or personal identity. The paragraph uses the metaphor of a burnt seed to illustrate that an enlightened ego can still exist without leading to false identification or suffering. It concludes by emphasizing that enlightenment is not about the absence of the feeling of I-ness but about freedom from suffering.
Mindmap
Keywords
💡Ego
💡Ego Death
💡Advaita Vedanta
💡Aham-kara
💡Atma
💡False Identification
💡Self-Inquiry
💡Nididhyasana
💡Enlightenment
💡Depersonalization
Highlights
The feeling of expansiveness or vastness can arise just before sleep, while listening to music, or during meditation due to the temporary loss of ego.
Egolessness is associated with pleasurable states, which is why people seek it through various means, including dreamless sleep.
Some individuals risk negative consequences to experience egolessness through the use of hallucinogens.
Ego death, or the permanent loss of ego, is sometimes pursued through intense spiritual practices and is discussed in texts like Yoga Vasishtha.
The ego, or ahankara, is not the true self (atma) but a feeling of individuality that arises in the mind.
The ego is almost constantly present, making it difficult to recognize and distinguish from other mental activities.
The true self, atma, is pure consciousness, which is the fundamental nature of a person.
The ego, or ahankara, is responsible for the false identification with the body and mind, leading to suffering.
Advaita Vedanta teaches that suffering is a result of identifying with the body and mind rather than the true self.
Enlightenment, or self-realization, can transform the ego, preventing false identification and suffering.
The process of self-inquiry in Advaita Vedanta can lead to the discovery of one's true nature as pure consciousness.
The practice of nididhyasana helps in assimilating the discovery of one's true nature and overcoming habitual identification.
Enlightenment does not destroy the ego but transforms it so that it always refers to the true self.
An enlightened ego is compared to a burnt seed that cannot germinate, ensuring no false identification or suffering.
The solution to suffering is not permanent ego death but the removal of false identification with the body and mind.
Enlightenment allows for the continued existence of the ego while ensuring it does not lead to suffering.
Transcripts
After going to bed at night, you might have noticed a wonderful feeling of expansiveness
or vastness that arises in the last few moments just before you drift off to sleep.
You might also have experienced a similar feeling of expansiveness while listening
to your favorite music and getting so absorbed that you somehow got lost in that music. And,
if you happen to be an experienced meditator, you probably know the expansive feeling that
arises when you gradually lose awareness of your surroundings, then of your limbs,
your body, your breath, and even the sense of being a meditator.
These expansive experiences all have one important feature in common. They're produced by the
temporary loss or dissolution of your ego, your sense of individuality, your feeling of being you,
a particular person. To lose your ego is surprisingly enjoyable and even alluring.
That's why we all love to slip away into the blissful silence of dreamless sleep,
a state that's completely egoless. Because that egoless state is so pleasurable,
some reckless adventurers seek it through the use of hallucinogens like LSD and magic
mushrooms. They risk so-called bad trips and other undesirable consequences from
using drugs that are illicit, unregulated, and potentially unsafe. Yet, they willingly accept
those risks to enjoy the state of egolessness for just a few hours. Such is its allure.
So, if temporarily losing your ego is so wonderful, then is its long-term loss or permanent
destruction even better? Permanent loss of the ego is sometimes described as ego death. Some
spiritual teachers say you can achieve ego death through intense spiritual practice. They call it,
ahankara nasha, destruction of the ego. It's not discussed in traditional texts on Advaita Vedanta,
but in the Yoga Vasishtha and in other scriptures, ahankara nasha is widely praised,
and it's often associated with mano nasha, destruction of the mind. These teachings
can easily be misunderstood, especially when they're taken out of context. So, in this video,
we'll explore the topic of ego death thoroughly, from the perspective of Advaita Vedanta.
Obviously, we are discussing ego here, not with the meaning of excessive pride or an exaggerated
sense of self-importance, but rather, in a much more fundamental way. As you might know,
the word ego comes from the Latin pronoun, I. In Sanskrit, the pronoun I is aham,
and the word for ego is aham-kara, which literally means the maker of I. That I is not true self,
atma. It's the feeling of I-ness, the feeling or sense of individuality. And like all feelings,
it arises in your mind. For this reason, ahankara is also called the I-thought.
Most mental activities like thoughts, emotions, and perceptions come and go throughout the day.
But the ahankara is different. When you wake up in the morning, it's already present, and it usually
persists throughout the day. That's why you feel like an individual person all day long, unless
you happen to get lost in your favorite music or absorbed in meditation. Because the ahankara
is almost constantly present in your mind, it's much harder to recognize distinctly compared to
your constantly changing thoughts, emotions, and perceptions. That's why the I-thought is
best recognized, not by its presence, but by its absence, like in the examples we've discussed.
I've explained ahankara much more elaborately in an earlier video
that you can watch using the link below. Now consider this. Your thoughts, emotions,
perceptions, and ego are all mental objects. When these objects arise in your mind,
they become known to you. So, you are the knower or experiencer of all those mental objects. You
are the awareful witness or conscious observer of everything that arises in your mind. According
to Advaita Vedanta, in essence, you are pure consciousness, the consciousness present in
your experience right now, the consciousness that enables you to be aware of my image on
the screen in front of you. Simply put, you are fundamentally a conscious being, and consciousness
is your essential nature, your true self, atma. Whenever you use the word "I," that pronoun really
refers to your true self, pure consciousness. But when you meet someone for the first time,
you don't introduce yourself by saying, "I am pure consciousness," even though that's completely
true. Instead, you say, "I am so and so, I live in a certain place, I'm a doctor, an engineer, or a
homemaker." So, instead of saying you who really are, you refer to yourself using a name given by
your parents, a place where you just happen to live, and an occupation that fills your time. Yet,
these details about you are actually incidental and even arbitrary. They don't refer to you in a
fundamental way, as a conscious being. It seems as though the pronoun I got hijacked, so to speak. It
was redirected, away from your true self, atma and towards all those incidental details about you.
The culprit of this metaphoric hijacking is the ahankara, your ego. The ahankara
associates you with your personal identity, an identity that includes your name, your address,
your occupation, and millions of other facts about you. Your personal identity is like a
lengthy autobiography that describes your entire life. Of course, that autobiography is not written
on paper or on a computer. It's written in your memory, where it preserves a detailed record
of all the events in your life, except for a few missing parts, like early childhood.
That autobiography is the basis for your personal identity. And it's not just deeply engraved in
your memory. According to neuroscience, it's physically implanted in the neurons in your brain,
billions of neurons that are responsible for your long-term memory. Unfortunately,
that autobiography says little or nothing about your true self,
atma, the pure consciousness that's your essential nature.
As we just discussed, the ahankara figuratively hijacks your use of
the pronoun I by disassociating it from your true self, atma, and associating it instead
with your personal identity. This so-called hijacking is called false identification,
and Advaita Vedanta considers it to be the root cause of all suffering. Let me explain.
When you identify with your physical body and you get a headache, you naturally say,
"I have a headache." But the fact is, the pain belongs to your head, and not to you,
the conscious being, atma. You are the knower of the pain. Pain is a perception that arises
in your mind and is observed by you, the awareful witness. Yet when you identify with your body,
you wrongly conclude that the pain belongs to you. As a result, it robs you of contentment
and makes you feel miserable. Pain is just an sensation, like warmth
or coolness. On the other hand, feelings of discontentment and misery are not sensations.
They're forms of suffering. It's often said that suffering is your response to pain. And
it's possible to experience pain without all the suffering that usually
accompanies it. Returning to our example, if you're not identified with your body,
then the pain of a headache is just a sensation that can be managed with appropriate medication,
while you remain completely free from suffering. My guru often said,
"Vedanta transforms problems into situations," that is, problems that threaten your wellbeing
and make you suffer can be transformed into simple situations that you can handle pragmatically.
More than that, with the help of Advaita Vedanta's teachings, you can engage yourself in a profound
process of self-inquiry and undertake an inner journey that can eventually lead you to discover
that, your essential nature as pure consciousness remains utterly unaffected by the problems of
your body, your mind, and the world around you. This discovery can free you from all suffering.
But merely believing that your true nature remains utterly unaffected by problems is not enough.
Nor is it sufficient to simply understand that conceptually. Freedom from suffering
is the result of the personal discovery of your true nature through a process of self-inquiry,
a process that culminates in enlightenment. That momentous discovery leads to a life-changing
transformation and it adds a very special new chapter to the autobiography engraved in your
memory and implanted in your neurons. After discovering your true nature, your use of the
pronoun I will no longer refer to the personal identity that's recorded in the prior chapters
of that autobiography. Instead, the pronoun I will now refer to your true self, atma.
Yet, a problem remains here. Our minds are highly habitual by nature, so it's unrealistic to think
that identification with your body and mind that has persisted for decades will simply come to a
stop in an instant. Like cows habitually return to their cowshed after grazing in the pasture,
your I-thought can habitually return to is prior association with your body, mind,
and personal identity. This habitual identification is likely to remain,
even after you discover your true nature. To overcome that habitual identification,
Advaita Vedanta prescribes a process of assimilation. The initial discovery of your true
nature must be fully integrated, and integrated not just into your mind, but into your neurons
as well. The practice of Vedantic contemplation, nididhyasana, is meant to help you assimilate your
discovery and overcome any remaining habitual identification. With sufficient practice,
your ahankara will become steadfastly associated with pure consciousness, sat chit ananda atma,
unborn, uncreated, limitless, and completely untouched by suffering. To understand this
process of assimilation better, please watch my video on nididhansana, linked below.
You might wonder, after gaining enlightenment, what happens to all the other chapters of your
autobiography recorded previously. Fortunately, they remain safely embedded in your mind and
neurons, enabling you to introduce yourself appropriately when you meet someone new.
Let's return to our earlier discussion about ego death. We can now fully explain
why dissolution of the ego is so pleasurable. When the ahankara is present, you'll naturally
identify yourself with your body and mind, and that leads to suffering due to the problems of
your body and mind. On the other hand, when the ahankara is absent, that identification can't
take place, so you'll remain free, both from identification and from suffering. Of course,
as soon as the ahankara returns, identification and suffering will resume. So, as we asked before,
is the permanent destruction of your ego the ultimate solution to the problem of suffering?
Unfortunately, that's not at all a viable solution. In the absence of your ego,
like when you're absorbed in music or meditation, you can't do anything just then. For example,
if your doorbell or phone rings, you'll either ignore it, or you'll have to leave that blissful
state absorption behind to answer it. The fact is, your ego is crucial in organizing the activities
of your body and mind. In its absence, you can't engage in any kind of intentional activity.
Ego death can indeed bring an end to suffering, but at what cost? An old American joke describes
a patient with a chronic headache coming to a doctor for treatment. The doctor shakes his head
and says, "This is very serious. I'm afraid we have to amputate!" On a much more somber note, you
might have heard stories of enlightened saints who meditated in isolation, without eating or drinking
anything, until their bodies finally died. I have no idea whether or not such stories are true,
but if any of them are, perhaps ego death played a role in the physical deaths of those saints.
It's not surprising that psychologists and psychiatrists consider loss of the ego to be
a type of mental illness, a psychological disorder they call depersonalization.
Fortunately, Advaita Vedanta's solution to the problem of suffering is not permanent,
irrevocable ego death. Instead, the solution is to remove false identification with your body
and mind. And that false identification comes to an end when you discover your true nature as pure
consciousness. In other words, the solution to the problem of suffering is enlightenment.
When you become enlightened, your ahankara will indeed continue to exist,
allowing you to engage in normal activities. The ahankara is not destroyed by enlightenment,
but instead, it's radically and permanently transformed. It's changed in such a way that you
will always identify with your true self rather than with your body and mind. For this reason,
there's not need to constantly think or remind yourself, "I am pure consciousness,
I am pure consciousness." Such reminders are completely unnecessary because whenever you use
the pronoun "I," it will automatically refer to the true self, atma.
An ego that's been transformed in this way is sometimes called an enlightened ego,
enlightened because it can only refer to pure consciousness, atma, and never to your body, mind,
or personal identity. Vedantic scholars often compare an enlightened ego to a burnt seed, a
seed that can no longer germinate. When seeds are roasted, you can use them in cooking and eat them,
but you can't plant those seeds. This metaphor shows that, when you become enlightened, you
will continue to experience the feeling of I-ness, the sense of individuality, the ahankara, But, it
will never sprout, so to speak, and develop into false identification and suffering. Enlightenment
is not freedom from the feeling of I-ness. Enlightenment is freedom from suffering.
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